per Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-0516334articleيادداشت سردبير<p>در شمارة پیش، برخی از وجوه تأثیر فناوری هوش مصنوعی (AI) را در عرصة آموزش و پژوهش به‌اجمال برشمردیم. بنظر میرسد دغدغة اصلی در امر پژوهش به مقوله‌یی با عنوان «اخلاق هوش مصنوعی» بازگردد، هرچند کوششهایی در جهت تدوین چارچوب و استخراج سرفصلهایی در این زمینه صورت گرفته و میگیرد. از مهمترین این سرفصلها و ملاکهای ذکرشده میتوان به موارد زیر اشاره کرد: 1. اعتبارسنجی فعالیتها: از آنجاکه تمایز فعالیت اصیل پژوهشی کاربران از داده‌های وسیع و متنوع این فناوری کاری است دشوار و در مواردی غیرممکن، تدارک سازوکاری دقیق و فراگیر برای سنجش و تفکیک میزان فعالیت کاربر و توانایی دریافت و تحلیل وی از داده‌های هوش مصنوعی، بویژه در مجامع علمی و دانشگاهی ضرورت دارد، بویژه آنکه کاربر میتواند از امتیازات مادی و معنوی خروجیهای هوش مصنوعی استفاده کند. 2. اعتبارسنجی داده‌ها: از سوی دیگر، سنجش اعتبار داده‌هایی که توسط ابزارها و نسخه‌های هوش مصنوعی در دسترس کاربران قرار میگیرد نیز ضرورت دارد. حجم انبوه اطلاعات، آنهم در یک موضوع و عنوان مشخص، الزاماً بمعنای ارزش علمی برابر آنها نیست و چه بسا در میان داده‌ها، اطلاعات نادرست و حتی برای انحراف مسیر پژوهش راه یافته باشد. اکنون که نسخه‌های متعدد هوش مصنوعی از سوی شرکتهای داده‌پردازی گوناگون روانة بازار شده و میشود، و درآمدی هنگفت نیز نصیب تولیدکننده‌ها میکند، فراهم‌سازی ملاکهای ممیزی در اینباره نیز ضرورت دارد. 3. رفع تبعیض و عدم انحصار: از آنجاکه ساختار و حتی اهداف این صنعت، خواسته یا ناخواسته، با منافع شرکتها و مؤسسات بزرگ داده‌پردازی ـ‌مانند گوگل، مایکروسافت و...‌ـ پیوند خورده است، بیم آن میرود که دسترسی کاربران در سطح جهان به هوش مصنوعی، مانند دیگر امکانات مربوط به این شرکتها، به نوعی آپارتاید و تبعیض پنهان و آشکار دچار شده و از یکسو بهترین و مهمترین دستاوردهای علمی و صنعتی در اختیار معدود افراد و گروهها ـ‌و به‌اصطلاح مافیای داده‌هاـ قرار گیرد و از سوی دیگر، عملاً از ابزاری در خدمت علم و پژوهش دانشمندان، به وسیله‌یی در خدمت دستگاههای خبرگیری، رهگیری و جاسوسی، بویژه رژیم آمریکا و صهیونیزم پلید تبدیل شود؛ چنانکه هم‌اکنون زنگ خطر این امر توسط برخی متخصصان و صاحبنظران به صدا در آمده است. 4. صیانت از حقوق انسانی و حریم خصوصی: از دیگر دغدغه‌های این پدیده، ورود بیمحابا و گستردۀ فناوری به حوزه‌یی است که آن را پاسداشت شرافت و انسانیت و صیانت از حریم خصوصی بمثابه حقوق پایه و مورد اتفاق هر یک از شهروندان شمرده‌اند. برای نمونه، استفاده از هوش مصنوعی در تجاوزهای اخیر رژیم آمریکا و صهیونیزم به غزه و لبنان و اخیراً کشور عزیزمان ایران که بشیوه‌هایی غیرانسانی و در نهایت قساوت و شقاوت ـ‌که دلالتی روشن بر بدویت و بربریت مدرن دارد‌ـ صورت گرفت، لزوم اجماعی جهانی برای تعیین حدود و ثغور این فناوری و اعمال سازوکارهای بازدارنده از توحش برخی از سران غرب را دوچندان میکند. 5. تدوین شیوه‌نامة نگارش مرجع: از آنجاکه هوش مصنوعی از منابع و مآخذ گوناگون تغذیه، تجمیع و پردازش میکند، تکثر و ناهمسانی ادبی و نگارشی در داده‌ها امری طبیعی و قهری است و از آنجاکه کاربران عموماً به حصول نتیجه و تسریع در پاسخ توجه دارند، موضوعاتی چون رسم‌الخط و شیوه‌های نگارش معیار به حاشیه میرود. این امر نه‌تنها با ملاکهای علمی ناسازگار است، بلکه بتدریج آثار فرهنگی و زبانی خود را بر مخاطبان و کاربران تحمیل میکند. تدوین شیوه‌نامه‌یی که ناظر بر پیرایش و ویرایش داده‌ها و بویژه پالودن متون از ورود و استقرار عناصر بیگانه با فرهنگ خودی و زبان فاخر پارسی باشد، از اولویتهای مراکز فرهنگی و بویژه فرهنگستان زبان و ادب فارسی است. امید است در آینده و در مجال دیگری بتوان به برخی از وجوه ناگفته در این زمینه بپردازیم.</p>http://hop.mullasadra.org/Article/53628هوش مصنوعی اخلاق پژوهشper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-05163526articleAn Approach to Hermann Cohen’s Anti-Psychologistic Interpretation of Kant’s Synthetic A Priori PropositionsMahdi Khayatzadehmkhayat1365@gmail.com1Assistant Professor, Iranian Institute of Philosophy, Tehran, Iran<p>The most important problem in Immanuel Kant’s epistemological system concerns synthetic a priori propositions. Some Kantian commentators have criticized Kant by offering a psychological interpretation of his philosophical system. Hermann Cohen, the German philosopher, is one of the commentators of Kant's epistemological system who, contrary to this group, strongly avoids a psychological interpretation of Kant’s philosophy and, by offering a new reading of synthetic a priori propositions, subjects such interpretations to criticism. In his interpretation, he posits three planes for synthetic a priori propositions and refers the third plane to common experience. For this purpose, he starts from “space” and, by reflecting on the meaning of space, arrives at three planes of a priority: 1) space as something prior to any other sensory matter; 2) space as form; 3) space as the formal condition of the possibility of experience. By using the third level of a priority, Cohen absolves Kant from accusations of subjectivism. He considers the source of third-degree a priori propositions to be the principles of mathematics and the fundamental laws of pure natural science, i.e., mechanics, which are deemed to be objective matters. He believes that these principles and laws constitute the possibility of experience. This experience, unlike personal experiences, is universal and common to all individuals. In his view, the function of philosophy is to arrive at third-degree a priori principles by reflecting on this mathematical natural science. Such a science is variable in every era and, consequently, a priori propositions will also differ in every era.</p>http://hop.mullasadra.org/Article/52967synthetic a priori psychologism Hermann Cohen transcendental method common experience mathematical natural scienceper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-051632748articlePhilosophical Analysis of the Impact of Foundations of Modernity on the Educational Thought of Iranian ConstitutionalistsAli Asghar Jafari Valanijafari_valani@yahoo.com1Fatemeh Amini Pouyaf.aminipouya@gmail.com2Associate Professor, Department of Islamic Philosophy and Kalam, Shahid Motahari University, Tehran, IranMA student of Islamic Philosophy and Kalam, University of Tehran, Tehran, Iran<p>The present study examines the impact of philosophical ideas stemming from modernity on the evolution of educational structure during the Iranian Constitutional era. The main hypothesis of this research is that the familiarity of constitutionalist intellectuals with the foundations of rationalism, positivism, individualism, and freedom (which are considered to be among the pillars of modernity) led to a redefinition of the goal and function of education in Iran. Accordingly, the shift in attitude from traditional education to rational-social education paved the way for the emergence of new educational institutions, such as Dar al-Funun and national schools. Following a descriptive-analytical method and utilizing historical sources, the intellectual works of intellectuals in the Iranian Constitutional-era, and the educational documents of that period, this study analyzes the relationship between modernity and Iranian educational thought. In doing so, the views of thinkers such as Malkom Khan and Talebof, as prominent representatives of the intellectual modernization movement, have been examined. The findings of this endeavor demonstrate that the impact of the philosophical foundations of modernity was undeniable not only in the realm of politics and law-seeking but also in the intellectual and educational foundations of Iranian society, and education was viewed as a tool for self-awareness, responsibility, and social progress in this period. The necessity of this research stems from the fact that re-examining the philosophical roots of educational transformation in Iran can contribute to a deeper understanding of the formation of modern educational thought and a critique of the current state of education in the country.</p>http://hop.mullasadra.org/Article/52664Constitutionalists modernity educational thought modern educational institutions of Iranper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-051634972articleEvolution of the Relationship Between Philosophy, Jurisprudence, and Gnosis in the History of Islamic Philosophy; A Case Study: Mullā Ṣadrā (Safavid Period) and Sabzevārī (Qajar Period)Tahereh Kamalizadehtkamali85@yahoo.com1Professor of Islamic Philosophy and Wisdom, Institute for Humanities and Cultural Studies, Tehran, Iran<p>The tradition of Islamic philosophy, with its rational approach and attention to revealed teachings in the history of Islamic thought, developed a dynamic and active life alongside other Islamic sciences, including <em>fiqh</em> (jurisprudence). Although wisdom and philosophy were tinged with a religious color in the Islamic period, wisdom has always been considered among the rational sciences and <em>fiqh</em> and <em>kalām</em> among religious sciences. Therefore, the apparent conflicts between them have always existed as a serious obstacle to the development and advancement of Islamic sciences, and this has also influenced public opinion. Muslim philosophers have engaged with this challenge in various ways; some philosophers, such as Mullā Ṣadrā, have been harmed by this challenge and complain about this trend, while others, like Ḥakīm Sabzevārī, seek to resolve these formalities and challenges and offer a philosophical solution to create compatibility and closeness between seemingly contradictory sciences. During the Qajar period, Ḥakīm Sabzevārī, as a Sadrian philosopher and commentator of the Transcendent Philosophy, established a unique methodological innovation in the history of Islamic philosophy. In an <em>ijtihādī</em> method, he combined the two main streams of rational and transmitted sciences with mysticism and reconciled them with each other. In Sabzevārī’s <em>Asrār al-ḥikam</em>, the companionship and convergence of jurisprudence, philosophy, and mysticism are observable based on comprehensive philosophical and mystical interpretations of jurisprudential rulings and attention to the inner meaning and truth of religious precepts and their rational aspect. The present research, using a documentary and analytical method, aims to analyze the relationship between philosophy and jurisprudence, which has always been an intellectual, religious, and social issue in the history of Islamic thought. The results of this study indicate the revival of practical wisdom, which had declined after Fārābī; the presentation of jurisprudence and religious rituals along with philosophical and mystical interpretations as practical wisdom, and the convergence and integration of Islamic sciences, including rational and transmitted sciences, and exoteric and esoteric knowledge.</p>http://hop.mullasadra.org/Article/52182History of Philosophy Jurisprudence Philosophy Mulla Sadra Sabzevariper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-051637390articleAn Analysis of the System of Gnosis and Practical Ethics in the Philosophy of Ibn Maytham al-Baḥrānī Based on Sharḥ Nahj al-BalāghaSaeed Khodadadisaidkhod1368@gmail.com1Zeynab Sedartianzeinab.sagvand@yahoo.com2Marjan Omidimgool3420@gmail.com3Mahziar AlishahiMahziyar.alishahi@gmail.com4Assistant Professor, Department of Islamic Teachings, Lorestan University, Khorramabad, IranAssistant Professor, Department of Humanities (Islamic Teachings), National University of Skill, Tehran, IranLevel 3 Seminary student, Women’s Seminary, Qom, IranLevel 3 Seminary student (MA student of Islamic Teachings), Qom, Iran<p>The present study investigates the style of gnosis and practical ethics from the perspective of Ibn Maytham al-Baḥrānī to clarify the relationship between divine knowledge and the two practical-ethical dimensions he proposes for attaining proximity to God. The main question here is how Ibn Maytham, by combining theoretical wisdom and practical virtues, has outlined the path to attaining proximity to God, and how this style differs from the ones offered by other schools of Islamic gnosis. He considers attaining proximity to God to be the result of simultaneously strengthening theoretical and practical faculties. Ibn Maytham believes that referring to two key aspects are necessary for introducing the gnostic style: 1) The theoretical aspect, which is not realized except through deep knowledge and understanding of God; 2) The practical aspect, which is possible through adherence to four moral virtues: wisdom, chastity, courage, and justice. This combination of knowledge and action leads to a deeper understanding and practical experience of divine proximity, demonstrating that gnostic growth is impossible without the simultaneous development of both aspects. Regarding ethical conduct, he also emphasizes self-discipline, control of desires, and avoidance of hypocrisy and ostentation.</p>http://hop.mullasadra.org/Article/52592Gnosis ethics Ibn Maytham al-Baḥrānī style Sharḥ Nahj al-Balāghaper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-0516391112articleA Comparative Study of Kant’s Synthetic A Priori Propositions and Mullā Ṣadrā’s Necessary Accidental PredicatesNaser Azizvakilivakili.naser11@gmail.com1Mahdi Monfaredmmonfared86@gmail.com2PhD in Comparative Philosophy, University of Qom, Qom, IranAssociate Professor, Department of Islamic Philosophy and Kalam, University of Qom, Qom, Iran<p>Every philosopher, in their research, seeks to pose and answer a fundamental question. Kant's most important issue in the <em>Critique of Pure Reason</em> is synthetic a priori propositions and their possibility. The importance of these propositions in Kant’s view is such that wherever he discusses natural sciences, mathematics, and metaphysics, he begins his discussion with synthetic a priori propositions; as if the possibility of science or its affirmation and negation is related to the possibility of synthetic a priori propositions. On the other hand, years before Kant, in Sadrian philosophy and alongside issues such as the common technical predication and necessary accidental predicates, some philosophers discussed predicates that are conceptually different from their subject but are necessarily predicated of it. With a little attention, we realize that such predicates enjoy the characteristics of synthetic a priori propositions, including necessity and universality. The present paper aims to discuss Kant’s view on synthetic a priori propositions and demonstrate that his problem in epistemology was also raised in Mullā Ṣadrā’s philosophy. Moreover, it tries to show that, by relying on the teachings of Sadrian philosophy, such as the necessary accidental predicate, synthetic a priori propositions can be attained. However, the problem of this research is not merely a re-reading of two independent philosophical systems; rather, it attempts to align Kant’s and Mullā Ṣadrā’s theories regarding synthetic a priori propositions.</p>http://hop.mullasadra.org/Article/51476necessary accident synthetic a priori propositions Kantian philosophy Sadrian philosophyper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-05163113138articleAnthropological Function of Pneuma from the Perspective of Later StoicsNegar Ezhari Jenekanlooezharinegar47@gmail.com1 Majid Yarian Koupaeim.yaryan@gmail.com2Raham Sharafrahamsharaf@gmail.com3PhD candidate of Islamic Philosophy and Kalam, University of Zanjan, Zanjan, IranAssistant Professor, Department of Philosophy, University of Zanjan, Zanjan, IranAssociate Professor, Department of Philosophy, University of Zanjan, Zanjan, Iran<p>The present paper aims to investigate the mediating role of pneuma in explaining the soul-body relation from the Stoics’ perspective. Unlike dualistic philosophical traditions, the Stoics introduced pneuma as a force that simultaneously possesses both physical and rational dimensions and acts as a connecting element between these two realms. In Stoic philosophy, this component is not merely a biological concept, but the most fundamental explanatory principle for the coherence of a living organism, the mechanism of sensory perception, and rational actions. Here, the authors demonstrate that pneuma, as an active and dynamic substance permeating the entire world, plays three key roles in the Stoic philosophical system: first, it is a force that maintains the body’s structure and coherence and enables vital activities; second, it is a mediator between the soul and the body, forming a structure of “mixtures”; third, at the metaphysical level, it is linked to the Logos (cosmic reason) and plays a role in creating the harmony between the human soul and the entire cosmos. This study, using a descriptive-analytical method, aims to identify the role of pneuma as a mediator for the fundamental mechanism in explaining the nature and functions of the physical and rational dimensions of humans by analyzing some classical Stoic texts (with reference to the views of Seneca, Epictetus, and Marcus Aurelius). By resorting to studies on the relationship between pneuma and concepts such as Logos and cosmic normativity, the authors try to show that this element not only plays a role in explaining the biological and cognitive functions of the individual but also, at a broader level, holds a fundamental position in the Stoic philosophical system as a force that ensures cosmic order and harmony.</p>http://hop.mullasadra.org/Article/52910Pneuma Soul Body Logos Cosmos Later Stoics